phenomenology of mind-第52章

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of　both　factors　is　still　the　dominant　feature。　Owing　to　this；　consciousness　has　before　it　the　threefold
way　in　which　particularity　is　connected　with　unchangeableness。　In　one　form　it　comes　before　itself
as　opposed　to　the　unchangeable　essence；　and　is　thrown　back　to　the　beginning　of　that　struggle；
which　is；　from　first　to　last；　the　principle　constituting　the　entire　situation。　At　another　time　it　finds　the
unchangeable　appearing　in　the　form　of　particularity；　so　that　the　latter　is　an　embodiment　of
unchangeableness；　into　which；　in　consequence；　the　entire　form　of　existence　passes。　In　the　third
case；　it　discovers　itself　to　be　this　particular　fact　in　the　unchangeable。　The　first　unchangeable　is
taken　to　be　merely　the　alien；　external　Being；　（2）　which　passes　sentence　on　particular　existence；
since　the　second　unchangeable　is　a　form　or　mode　of　particularity　like　itself　（3）；　it；　i。e。　the
consciousness；　becomes　in　the　third　place　spirit　（Geist）；　has　the　joy　of　finding　itself　therein；　and
becomes　aware　within　itself　that　its　particularity　has　been　reconciled　with　the　universals。　（4）　

What　is　set　forth　here　as　a　mode　and　relation　of　the　unchangeable；；came　to　light　as　the　experience
through　which　self…consciousness　passes　in　its　unhappy　state　of　diremption。　This　experience　is　now
doubtless　not　its　own　onesided　process；　for　it　is　itself　unchangeable　consciousness；　and　this　latter
consequently；　is　a　particular　consciousness　as　well；　and　the　process　is　as　much　a　process　of　that
unchangeable　consciousness；　which　makes　its　appearance　there　as　certainly　as　the　other。　For　that
movement　is　carried　on　in　these　moments：　an　unchangeable　now　opposed　to　the　particular　in
general；　then；　being　itself　particular；　opposed　to　the　other　particular；　and　finally　at　one　with　it。　But
this　consideration；　so　far　as　it　is　our　affair；　（5）　is　here　out　of　place；　for　thus　far　we　have　only　had　to
do　with　unchangeableness　as　unchangeableness　of　consciousness；　which；　for　that　reason；　is　not
true　immutability；　but　is　still　affected　with　an　opposite；　we　have　not　had　before　us　the　unchangeable
per　se　and　by　itself；　we　do　not；　therefore；　know　how　this　latter　will　conduct　itself。　What　has　here
so　far　come　to　light　is　merely　this　that　to　consciousness；　which　is　our　object　here；　the
determinations　above　indicated　appear　in　the　unchangeable。　

For　this　reason；　then；　the　unchangeable　consciousness　also　preserves；　in　its　very　form　and　bearing；
the　character　and　fundamental　features　of　diremption　and　separate　self…existence；　as　against　the
particular　consciousness。　For　the　latter　it　is　thus　altogether　a　contingency；　a　mere　chance　event；
that　the　unchangeable　receives　the　form　of　particularity；　just　as　the　particular　consciousness　merely
happens　to　find　itself　opposed　to　the　unchangeable；　and　therefore　has　this　relation　per　naturam。
Finally　that　it　finds　itself　in　the　unchangeable　appears　to　the　particular　consciousness　to　be
brought　about　partly；　no　doubt；　by　itself；　or　to　take　place　for　the　reason　that　itself　is　particular；　but
this　union；　both　as　regards　its　origin　as　well　as　in　its　being；　appears　partly　also　due　to　the
unchangeable；　and　the　opposition　remains　within。　this　unity　itself。　In　point　of　fact；　through　the
unchangeable　assuming　a　definite　form；　the　〃beyond〃；　as　a　moment；　has　not　only　remained；　but
really　is　more　securely　established。　For　if　the　remote　〃beyond〃　seems　indeed　brought　closer　to　the
individual　by　this　particular　form　of　realization；　on　the　other　hand；　it　is　henceforward　fixedly
opposed　to　the　individual；　a　sensuous；　impervious　unit；　with　all　the　hard　resistance　of　what　is
actual。　The　hope　of　becoming　one　therewith　must　remain　a　hope；　i。e。　without　fulfilment；　without
present　fruition；　for　between　the　hope　and　fulfilment　there　stands　precisely　the　absolute
contingency；　or　immovable　indifference；　which　is　involved　in　the　very　assumption　of　determinate
shape　and　form；　the　basis　and　foundation　of　the　hope。　By　the　nature　of　this　existent　unit；　through
the　particular　reality　it　has　assumed　and　adopted；　it　comes　about　of　necessity　that　it　becomes　a
thing　of　the　past；　something　that　has　been　somewhere　far　away；　and　absolutely　remote　it　remains。　

If；　at　the　beginning；　the　bare　notion　of　the　sundered　consciousness　involved　the　characteristic　of
seeking　to　cancel　it；　qua　particular　consciousness；　and　become　the　unchangeable　consciousness；
the　direction　its　effort　henceforth　takes　is　rather　that　of　cancelling　its　relation　to　the　pure
unchangeable；　without　shape　or　embodied　form；　and　of　adopting　only　the　relation　to　the
unchangeable　which　has　form　and　shape。　（6）　For　the　oneness　of　the　particular　consciousness　with
the　unchangeable　is　henceforth　its　object　and　the　essential　reality　for　it；　just　as　in　the　mere　notion　of
it　the　essential　object　was　merely　the　formless　abstract　unchangeable：　and　the　relation　found　in　this
absolute　disruption；　characteristic　of　its　notion；　is　now　what　it　has　to　turn　away　from。　The　external
relation；　however；　primarily　adopted　to　the　formed　and　embodied　unchangeable；　as　being　an　alien
extraneous　reality；　must　be　transmuted　and　raised　to　that　of　complete　and　thoroughgoing　fusion
and　identification。　

The　process　through　which　the　unessential　consciousness　strives　to　attain　this　oneness；　is　itself　a
triple　process；　in　accordance　with　the　threefold　character　of　the　relation　which　this　consciousness
takes　up　to　its　transcendent　and　remote　reality　embodied　in　specific　form。　In　one　it　is　a　pure
consciousness；　at　another　time　a　particular　individual　who　takes　up　towards　actuality　the　attitude
characteristic　of　desire　and　labour；　and　in　the　third　place　it　is　a　consciousness　of　its　self…existence；
its　existence　for　itself。　We　have　now　to　see　how　these　three　modes　of　its　being　are　found　and　are
constituted　in　that　general　relation'　

In　the　first　place；　then；　regarded　as　pure　consciousness；　the　unchangeable　embodied　in　definite
historical　form　seems；　since　it　is　an　object　for　pure　consciousness；　to　be　established　as　it　is　in　its
self…subsistent　reality。　But　this；　its　reality　in　and　for　itself；　has　not　yet　come　to　light；　as　we　already
remarked。　Were　it　to　be　in　consciousness　as　it　is　in　itself　and　for　itself；　this　would　certainly　have　to
come　about　not　from　the　side　of　consciousness；　but　from　the　unchangeable。　But；　this　being　so；　its
presence　here　is　brought　about　through　consciousness　only　in　a　one…sided　way　to　begin　with；　and
just　for　that　reason　is　not　found　in　a　perfect　and　genuine　form；　but　constantly　weighted　and
encumbered　with　imperfection；　with　an　opposite。　

But　although　the　〃unhappy　consciousness〃　does　not　possess　this　actual　presence；　it　has；　at　the
same　time；　transcended　pure　thought；　so　far　as　this　is　the　abstract　thought　of　Stoicism；　which　turns
away　from　particulars　altogether；　and　again　the　merely　restless　thought　of　Scepticism　—　so　far；　in
fact；　as　this　is　merely　particularity　in　the　sense　of　aimless　contradiction　and　the　restless　process　of
contradictory　thought。　It　has　gone　beyond　both　of　these；　it　brings　and　keeps　together　pure　thought
and　particular　existence；　but　has　not　yet　risen　to　that　level　of　thinking　where　the　particularity　of
consciousness　is　harmoniously　reconciled　with　pure　though　itself。　It　rather　stands　midway；　at　the
point　where　abstract　thought　comes　in　contact　with　the　particularity　of　consciousness　qua
particularity。　Itself　is　this　act　of　contact；　it　is　the　union　of　pure　thought　and　individuality；　and　this
thinking　individuality　or　pure　thought　also　exists　as　object　for　it；　and　the　unchangeable　is　essentially
itself　an　individual　existence。　But　that　this　its　object；　the　unchangeable；　which　assumes　essentially
the　form　of　particularity；　is　its　own　self；　the　self　which　is　particularity　of　consciousness…this　is　not
established　for　it。　

In　this　first　condition；　consequently；　in　which　we　treat　it　as　pure　consciousness；　it　takes　up　towards
its　object　an　attitude　which　is　not　that　of　thought；　but　rather　（since　it　is　indeed　in　itself　pure　thinking
particularity　and　its　object　is　just　this　pure　thought；　but　pure　thought　is　not　their　relation　to　one
another　as　such）；　it；　so　to　say；　merely　gives　itself　up　to　thought；　devotes　itself　to　thinking　（geht　a